OUR blessed Saviour in the words, applies Heavenly Comfort to his Disciples, to support their drooping Spirits in his absence from them: He foretold his departure;Ch. 13.33. Little Children, yet a little while I am with you. Ye shall seek me: and as I said to the Jews, whither I go, ye cannot come: so now I say unto you. This tenderly affected their Hearts: But that their Sorrow might not flow into Despair, he assures them, that [Page 2] their Separation should not be final, and that it was not the singular Pri­vilege of St. Peter, Ver. 36. that he should follow him hereafter; but that there were Rooms reserved in Heaven for them all, and He would return and receive them to Himself. This Consolation He addresses to them in a very affectionate manner,Ch. 19.1. Let not your Hearts be troubled: No Work is more Divine, none more proper and delightful to our Saviour, than to comfort the afflicted Spirits of his People. He directs them, Ye believe in God, believe also in me. God is the Supreme Object of Faith, his unchangeable Love and Faithful­ness, with his infinite Power in the accomplishing his Promises, is the Security of Believers. Christ, as Mediator between God and guilty Creatures, is the immediate Object of our Faith; for he restores us to the Favour of God, therefore 'tis said,1 Peter 1.21. we believe in God by him. Af­ter this Preface to calm the unquiet [Page 3] Agitations of their Minds, and make them more receptive of com­fort, he proposeth to them;

1. A blessed Doctrine; In my Fa­ther's House are many Mansions, capa­ble to receive all his Disciples.

2. Gives them an infallible assu­rance of it. 1. From his inviolate Love and Truth, If it were not so, I would have told you. 2. That his going away, was not to reign alone in the Kingdom of Glory, but to pre­pare a place for them.

The Point that I shall discourse of from these words, is this; There is a blessed Place Above prepared for all the faithful Disciples of Christ, wherein they shall be glorified with him for ever.

In the managing this Argument, I will endeavour;

1. To represent the Excellencies of this Place specified by his Father's [Page 4] House, and the state of Felicity that is inseparable from all that dwell in it.

2. Consider the infallible Assu­rance we have of obtaining it.

1. The Excellencies of this Place may be argued from the Maker of it, and its Attributes specified in Scripture. [...]. Heb. 11.10 First, God is said to be the artificial Builder of this City, to signify a correspondent Excellency in the Work to the Divine Maker. All the Works of God have a Di­vine Impression of his Power and Providence, but in some are more conspicuous Characters of his Per­fections: For the wise Author of all Things, hath ordered their several degrees of Excellence, both in the Matter, and various Art of adorn­ing them, suitable to the End for which they were design'd. Now the supreme Heaven was made to be the Temple of the Divine Maje­sty, wherein he would diffuse the richest Beams of his Goodness and [Page 5] Glory to his chosen Servants for ever, and accordingly is a most noble Work of his Omnipotent Hand; and there are two Remarks to be made in its Creation, from whence we may infer its peculiar Excellency.

1. 'Tis the beginning of the Creation. Amongst intellectual Be­ings, the Angels are the First-Born of God's Power; and in Natural and Divine Prerogatives excel Men. From hence it is that the Excellency of any praise-worthy Quality in Men, is set forth by a resemblance of the Angels. Excellent Wisdom in David, My Lord, the King, is like an Angel of God. Excellent Eloquence by St. Paul, is stiled the Tongues of Angels. Heroick Vertue, and ex­cellent Holiness in the Christian Church, The House of David shall be as the Angel of the Lord; for that which is highest in any kind of Per­fection, is the Rule and Measure of the degrees of that Perfection. And thus in forming the material [Page 6] World, the supreme Heaven hath the precedence in order and digni­ty, before all the other Parts of it▪ Indeed Moses only recites particu­larly the Creation of the visible World; and by what gradations this great Fabrick with all its Fur­niture was compleated: And the History of that is instructive of the Creation of invisible Things, which is expresly specified in the Gospel. But, as Paradise was first made, and then Man created to be the Inhabi­tant of it; so we may infer, that the highest Heaven, the Seat of the Angels, was made before they were created. Now the Angels (we are inform'd by Divine Revelation) were present when the Foundations of the Earth were laid, Job 38.4, 5, 7. and God stretched his Line upon it: Then the Morning Stars sang together, and all the Sons of God shouted for joy. They saw the rising World, the va­riety and beauty of its Frame, the admirable Order that distinguishes [Page 7] and unites its Parts, that all Things were divinely done, and transpor­ted with wonder and joy celebrated the praises of the Creator.

2. The Supreme Heaven is the effect of God's immediat Creation. The Earth with all its Ornaments was form'd of preexistent Matter: the Chaos, a confused Mass, was the Embrio of the sublunary World: but the Supreme Heaven is his more immediate and exquisit Workman­ship, and receiv'd its Being and Perfection at once. You may illu­strate this by the Account is given by Moses of the Creation of Man; God made Man of the Dust of the Ground. Gen. 2.7. His Body derives its Birth from the low Element; and the Wisdom of the Creator is wonder­ful in the artificial structure of it: 'Tis added, God breathed into his Nostrils the Breath of Life; and Man became a living Soul. The Earth enters into the composition of his Body, but his Soul was inspired by [Page 8] the Breath of God; that is, by his Divine Power immediately created; and in nobility of Nature, and its spiritual Endowments, incompara­bly excels the Body. And the third Heaven, though not a spiritual Sub­stance, yet in the purity of its Na­ture, far transcends whatever was form'd of gross Matter.

This being premis'd, I will now consider what the Scripture reveals to us of that place that is eminently the House of God.

1. The Amplitude of it. Our Saviour tells us, The Way is narrow, and the Gate strait that leads to it, to excite our diligence; but there are many Mansions in the Celestial Pallace to encourage our Hopes. 'Tis therefore call'd a City, a King­dom. If we look up to the shining Sky, wherein are the Sun, that by the computation of late Mr. Boyle, Of the high Veneration Man's In­tellect ows to God, &c. p. 11. Astrono­mers, some thousands of times ex­ceeds the Earth in its magnitude; and innumerable Stars, and some of [Page 9] that greatness, that they eighty times exceed this Globe of Earth; tho to the ignorant, and therefore incredulous, they are judged to be as they appear, (upon the account of that unmeasurable distance between the Firmament and us) but glister­ing points of Light: our Minds will be tir'd and lost in taking mea­sures of that that seemeth boundless: and this vast Expansion, with all the glorious Luminaries, is but the Portal of the House of God. There­fore Solomon, setting forth the boundless Greatness of God, saith, Behold the Heaven, and the Heaven of Heavens cannot contain him; that is, neither the Airy nor Ethereal Heaven, nor the Supreme Heaven that encompasses and exceeds it. 'Tis a spacious Pallace, becoming the Divine Maker's Greatness, the Image of his Immensity: and the State of Felicity there is answera­ble. The blessed God, in whom there is an eternal Union of all Per­fections, [Page 10] perfections, is all in all to his People. The Sun in its brightness may be as truly included in a Spark, as the Divine Excellencies be measur'd by created Contemplation. There is an infinite variety in the Supreme Good, that makes it always rare and new in the fruition. The uni­versal Love, and universal Fulness of the Deity, exceedingly satisfies all the Desires, and perpetuates the Delights of the Saints. He stiles himself, in the gracious Covenant with his People, I am God Alsuffi­cient; walk before me, and be perfect. He is sufficient in all things that are requisite, to the compleat Felicity of the most comprehensive Spirits; and is sufficient to make all that innumerable Company of Angels and Saints, as happy as one Person. God is Light, and the Emanations of his Goodness are sensibly repre­sented by it. Heaven is call'd, the Inheritance of the Saints in Light. As the Sun (his Almoner) diffuses [Page 11] its Light and Heat so generally, that every one indifferently enjoys it without prejudice to others. As the Sun streams forth in Rays every moment, yet (which is a perpetual Miracle in Nature) without the least diminution of his Lustre and Efficacy: thus the Son of Righte­ousness dispences his influences of Knowledg, and Love, and Joy, to all the blessed Assembly above, and is the universal Happiness of all, and the entire Happiness of every Saint. God is an inexhaustible Fountain of Felicity:Quantum­libet capa­cem ven­trem affe­rat Fons vincit si­tientem. As he that drinks of a living Spring, (tho inflam'd with thirst) yet leaves it flowing and full as before, sufficient to refresh a thousand Men without being dry:Aug. thus God is able to make many Worlds happy. An earthly Inheri­tance is either entirely and peculiar­ly the first Born's, or is lessen'd by division:Heb. 12. but all the Sons of God have the dignity of the first born, Rom. 8. and are Heirs of God, and enjoy an [Page 12] undivided Inheritance. Our Hea­venly Father verifies to every Saint, what the Father in the Parable said to his Son, All that I have is thine.

2. The stability and firmness of it. The Apostle saith, 'Tis a City that hath Foundations, whose Builder and Maker is God. Cities that are raised by the greatest Kings, who are corruptible, and mortal, are so slite­ly built, that they may be consum'd by Fire, batter'd by Storms, and without external Violence, yet from an inward principle of Decay, sink into Ruins: but Heaven is the City of the living God, the Seat of his eternal Empire. This present World is like a Tent pitcht for a time, whilst the Church is sojourn­ing in the Wilderness: the most so­lid parts of it,Psal. 102. 2 Peter Chap. 3. the visible Heaven, and Earth, shall perish, either by an entire Consumption, or their ruin shall terminate in a renovation to a better State. But the third Heaven is above the dominion of the Ele­ments, [Page 13] exempted from all changes, and for ever remains. 'Tis an inhe­ritance incorruptible, undefiled, and fades not away: The integrity, puri­ty, and glory of it are always the same. 'Tis the habitation of God's Throne,Psal. 2. He sits in Heaven secure from all the tumultuous Conspiracies of his Enemies, and derides their impious Attempts, against his Son, and Church. His Throne is unsha­ken there, notwithstanding things below are turn'd about in a vertigi­nous Circle. And as the House, so the Inhabitants, and their felicity, are eternal. Glory, Honour, and Im­mortality,Rom. 2.are the Reward of all that patiently continue in well-doing. Our Saviour assures his Disciples, Because I live, ye shall live also. He tasted Death for them, and swallowed it up in Victory. He declar'd in Vision to St. John, Behold, Revel. 1. I am alive for evermore. The Lord of Life will uphold the Saints in that blessed State for ever: They shall never fall [Page 14] out of the Arms and Bosom of a gracious God. He will never with­draw his Love, and they shall ne­ver forfeit it: for Sin is from the perverseness of the Will, and disor­der of the Affections, join'd with some error of the Mind. But in the Light of Glory, and full enjoy­ment of God, the Understanding is so perfectly illuminated, the Will and the Affections so exceedingly satisfied, that 'tis impossible they should apprehend erroneously, or desire irregularly.

This glorious Advantage the re­deemed Saints have (by Jesus Christ who obtain'd eternal Redemption for them) above the Grace given to An­gels and Man in the first Creation.Heb. 9.12. The Angels were upon trial of their Obedience, not in a determin'd state of Felicity. Their first declination of Love and Subjection, was a downfal from their blessed Habita­tion. Woful change! how unlike themselves in their original Purity, [Page 15] and Glory? An unparallel'd Exam­ple of the frailty of the Creature that forsakes God, and of the Divine Severity. Man did but stand in Pa­radise for a little while, and had a ruinous fall with all his Progeny. But the glorified Saints actually sit with Christ in Heavenly Places, and enjoy an unchangeable happy State. The felicity Above is permanent, as the everlasting Object that produces and preserves it, and the everlasting Soul wherein it dwells. Blessed Se­curity! how triumphantly do the glorified in Heaven sing, This God is our God for ever and ever. Earth­ly Relations, how near soever, de­termine in Death; and the sorrow of losing them, is in proportion to the delightful enjoying them. But the Heavenly Relation between God and the Saints, is as everlasting, as the Object on which 'tis fixt: This God in whom are all amiable Excel­lencies, all Sweetness and Beauty to feed Desires and Delights, is our [Page 16] God in strict propriety, in the dear­est and most reviving fruition for e­ver. Their Happiness is crown'd with Eternity. This is so real an accession to their Felicity, that with­out the entire assurance of it, the state of Blessedness were incompleat; the least jealousie of losing it, would disturb their peaceful fruition, and joyful tranquillity in Heaven: For as Hope in Misery allays Sorrow, so fear in Happiness lessens Joy. The apprehension of losing such a Kingdom, would cause torment. But, as in the contrary state, repro­bate Sinners that are in Hell, under an utter impossibility of deliverance, are rack'd and tortur'd by absolute despair: So the Blessed Above, that enjoy the Beatifick Vision, by the infallible assurance of its perpetui­ty, are fill'd with a Joy unspeakable and glorious.

3. The Sanctity of this blessed House. 'Tis separate from the rest of the World in its sublime Situa­tion, [Page 17] and its unparallel'd Excellen­cies. Sanctity of Place is Relative, and is founded, either upon the ma­nifestation of God's special Presence, or consecration of it to his Service. 'Tis consistent with the Divine Im­mensity, to be differently present in several places: as the Soul is in another manner present in the Head, where it performs its noblest Operations, than in other parts of the Body; and upon any special ap­pearance of God, a Place is Sacred. Thus when Moses approach'd to see the Flaming Bush, he was enjoin'd, Do not come near hither;Exod. 3.5. pluck off thy Shoes from off thy Feet, the place where thou standest is Holy Ground. The visible Testimony of the Di­vine Presence sanctified the Place, and the most humble outward Re­verence was due, a Sign and Effect of the internal Respect that is ow­ing to his most adorable Majesty. The sanctity of that Place, was an extraordinary Relation, and ceas'd [Page 18] upon the vanishing of the Flame, the sign of God's Presence. There is also a Relative Sanctity, by the Consecration of Time or Place for Holy Uses. Thus the Seventh Day, upon the finishing the Creation, was hallowed by God himself, set apart as the first Fruits of Days for his Service, and applied to Divine Wor­ship, that Man might more entirely exercise his Mind in admiring and praising the Creator, whose Glory was visible in his Works. And in both these respects, the Temple of of Hierusalem was Holy, as being appropriated to God's Service by his own Election and Appointment; and being the place wherein he ex­hibited his Presence in a special man­ner. Solomon expresseth this as the End of building the Temple, in his Letter to the King of Tyre, desiring his Assistance;2 Chr. 2.4. Behold, I build an House to the Name of the Lord my God, to dedicate it to him, and to burn before him sweet Incense, and for [Page 19] the continual Shewbread, and for the burnt-Offerings morning and evening, on the Sabbaths, and on the new Moons, and on the solemn Feasts of the Lord our God. And we read, at the Dedication of Solomon's Temple, that a suddain thick Cloud obscur'd the Air, a sign of God's descending and acceptance, whose invisible Ma­jesty was veiled under it: and whe­ther from that Sacred Darkness, or fear at the unexpected Miracle,2 Chr. 5.13, 14. the Priests could not minister because of the Cloud. The Sacrifices, Mu­sick, and all the Temple-Service was interrupted. But the Temple built with Hands, and all its pompous Service, was but an imperfect mu­table Shadow of the Holy Temple A­bove,Psal. 11.4. where God exhibits his Sacred Presence, not in a dark Vapour, but in the richest Beams of Glory, and wherein that most pure Spirit is worship'd in Spirit and Truth for ever. The Saints are a Royal Priest­hood to God, in a state of Eminency, [Page 20] and separation from the rest of the World: They now offer up the Sa­crifice of Praise, and the sacred In­cense of Prayer, infinitely more pleasing to God than all the Sacrifice of Beasts, and the most precious Gums, and Aromatick Spices, that with their sweet Smoak perfum'd the Temple. But in the Holy of Ho­lies Above, (where no defiled thing can enter) they perform Divine Service in a Divine manner. The perfect Rest in Heaven,Heb. 4. is a Sabbath's Rest, wherein our fervent Affections, the Springs of Activity, are in their powerful Exercise upon God. Here our faint Earth clogs our ascending Affections; and such is the tender Indulgence of our Heavenly Father, that when the Spirit is willing, tho the Flesh be weak, he pardons and ac­cepts us. But there our Bodies be­come Spiritual, qualified for the Ex­ercises of Heaven, and all our Powers are in a holy Heat and Rap­ture, admiring and praising the [Page 21] blessed God. Here the Saints often retire from the World, to worship the Divine Majesty in their Closets; and the secrecy of the Duty, is an Argument of the Sincerity. They with more freedom pour forth their Souls into his Bosom, and he insinu­ates the gracious acceptance of their Requests: But the noblest elevation of the Affections, is in communion with all the Saints and Angels above. The ardent Seraphims were in­flamed, crying one to another,Isa. 6.3. Ho­ly, Holy, Holy is the Lord of Hosts, the whole Earth is full of his Glory. Here there must be some interval between the solemn Acts of Wor­ship, the Circumstances of the pre­sent State require it; but in the Heavenly Sanctuary, 'tis their con­tinual work and delight to celebrate the high Praises of God: They are before his Throne, and serve him day and night in his Temple. The Inha­bitants of Arabia the Happy, burn, for their common uses, those Aroma­tick [Page 22] Trees, that produce Myrrh and precious Balm, of which the Sacred Incense was compounded: And 'tis no wonder, because those Trees grow common in their Coun­try, that is open to the most favou­rable Aspects of the Heavens, and the strongest heat of the Sun: But to our Countries, how little of those rich Perfumes are brought. And such is the Comparison between the Praises of the Angels and the glori­fied Saints, and ours here below. They are always in the noblest Work, excited by the highest Mo­tives. They are always under the direct Beams of God's Favour, which are vigorously reflected in their Praises. All their Felicity is, to contemplate his excellent Perfecti­ons, all their Pleasure to love him, all their Glory to obey him. Their affectionate Praises are renewed without intermission, because the Divine Favours are renewed every moment. There is a perpetual cir­culation [Page 23] of Graces from the blessed Creator, and Thanksgivings from the happy Creature. All their joy­ful Affections, all their solemn Thoughts and Reflections are ter­minated in that great and glorious Object. The Prophet declares their holy Employment; They continually speak of the glorious Honour of his Majesty, and of his wondrous Works: They speak of the Might of his terri­ble Acts; and they declare his Good­ness, and sing of his Righteousness. The Lord is gracious, and full of compassion; slow to anger, and of great Mercy. The Lord is good to all, and his tender Mercies are over all his Works. All thy Works praise thee, O Lord, and thy Saints bless thee. They speak of the Glory of thy King­dom, and talk of thy Power. Thy Kingdom is an everlasting Kingdom; and thy Dominion endures through all Generations. They never cease to love, and admire, and therefore ne­ver cease to praise him. Their [Page 24] Hearts are eternally inflam'd, and their Mouths eternally open'd to glorify him. But with the highest veneration they adore his Mercy; that Perfection that is the special Glory & the dearest delight of God; that which is the supreme of all the glorious Attributes in our Redemp­tion, that will be the principal Ar­gument of their Praises. They sing of the Mercies of the Lord for ever; that Mercy that chose them from Everlasting; that Mercy that in such an admirable manner con­ducted them through the World, that never left them, but most wise­ly order'd all things below in rela­tion to their future Happiness; that Mercy that crowns them with Life and Immortality, when the reprobate World feel the most terri­ble Effects of revenging Justice. We read of the Jews after their Captivity, upon their finishing the Temple, that with a transport of Joy, they cried, Grace! Grace! [Page 25] when God, who is the Author of our Salvation, shall have finish'd it, with what a sweet consent shall we celebrate his sacred Praises! Mercy upon Mercy, all is Mercy. Happy Ex­ercise! Heaven is a State of Joy and Thankfulness. Blessed are those that are in thy house they always praise thee.

4. The delightfulness of this Place. 'Tis call'd Paradise by our Saviour. He promises the penitent Thief, the Companion of his Cross, To day shalt thou be with me in Para­dise. Paradise was a Garden plan­ted by immortal Hands, to be the Habitation of Adam in his state of original Righteousness, when the Favourite of Heaven: it was the Beauty and Delight, the Flower of the World, and with abundance, and variety, exceedingly satisfied all the desires of Life: 'twas water'd with four Rivers, to make it always pleasant, and fruitful. But the Ce­lestial Paradise as much excels it in Beauty and Pleasantness, as in its [Page 26] sublime situation: and the joyful satisfaction of the Soul in commu­nion with God, and the blessed So­ciety there, infinitely excels all the innocent Delights of the natural Life. Heaven is a state of pure, full, and unfading Joy. The Joy of the Blessed is not mixt with things that may corrupt its excel­lence. There is an absolute exemp­tion from all Evils. God shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, nor crying; neither shall there be any more pain. The Joy is full; 'Tis call'd our Master's Joy. Great God, how ineffable is that Joy! 'Tis the richest Reward infinite Bounty can give to faithful Servants. As being made like to Christ in Glory, 3 Joh. 3.2. implies a divine and full Perfection: so the entering into his Joy, implies the most accomplisht and incompre­hensible Felicity. 'Tis a permanent Joy that none shall take from the Blessed, as our Saviour promises his [Page 27] Disciples. Here below, suppose a Person encompast with all the Good Things of the World, yet this Feli­city is neither without Defects, nor without Dependance upon Casual Things, that he is never compleat­ly happy, but only less miserable: and tho he lives long in Prosperity, and hath a tenor of Health to enjoy it; yet, as the clearest Evening is pre­sently follow'd by Night, so the most vigorous old Age is certainly attend­ed with Death, that extinguishes all sensual pleasures. But in the Presence of God is fulness of Joy; at his Right Hand are Pleasures for e­ver.

To explain this more particularly, let us consider, that Knowledg, Love, and Joy, are the Perfections and Fe­licity of immortal Spirits, and are correspondent to the excellency of the Objects upon which they are fixt, and the capacity of the Faculties that are exercis'd, and the degrees of Satisfaction communicated to [Page 28] them. Now in Heaven, our no­blest Faculties, the Understanding and Will, are rais'd and enlarg'd, and entirely united to the best Objects. What conception can we frame of Joy for an intellectual Creature, so full and satisfying, as the clear Vi­sion of God invested with all his attractive Attributes, his glorious Perfections, and in perfect loving the most lovely Object, and being perfectly lov'd by him? When the Soul freed from this mortal muddy Flesh, and the Mind clear'd from all terrene Images, convey'd by the Channels of the Senses, sees God Face to Face; how is it ravish'd with wonder and love in the sight of his most amiable Excellencies? How pure a Joy is infus'd to the Center of the Soul, and fills all its De­sires? How permanent, like the ever­lasting Spring from whence it flows? The Psalmist inspir'd with the Love of God, breaks forth in an Holy Extasy;Psal. 65.4. How blessed is that Man [Page 29] whom thou chusest, and causest to ap­proach unto thee, that he may dwell in thy Courts? We shall be satisfied with the goodness of thy House, even of thy Holy Temple. Admirable Bles­sedness! dear Felicity! The same Heavenly Saint expresses his esteem and affection; How excellent is thy loving kindness, O Lord! Psal. 36.8. They shall be abundantly satisfied with the fat­ness of thy House: and thou shalt make them drink of the River of thy Plea­sure. Here we do but taste and see how good the Lord is; and that is so powerful a Cordial, as gloriously supports the Saints under the hea­viest Sufferings. But Heaven is the Element of Joy. Here a glancing sight of his Goodness, how reviving is it? A living Vein of Light,Acts 16.24, 25. from his favourable Countenance, pierc'd into the miserable Dungeon where Paul and Silas were chain'd, and rais'd their Spirits to that Heavenly pitch, that they sang Praises to God: the illustrious reflection of Paradise, [Page 30] lightned them at Midnight, and put a gloss of Joy upon them. But in Heaven, those most divine and a­miable Titles, that God is Light, and that God is Love, are most fully ex­hibited, and experimentally under­stood by the Saints. They see him as he is, in his essential Glory; and all the secret Treasures of his Wis­dom, in his Works of Wonder are unfolded, and the sweetest Manife­stations of his Love are given to them. That which the Prophet declares of God's tender Affections to his Church, is verified in the most excellent manner in Heaven; The Lord thy God in the midst of thee is Mighty: Zeph. 3.17 he will save, he will rejoice over thee with joy: he will rest in his Love, he will joy over thee with sing­ing. That the blessed God is well pleased in the glorified Saints, is the supreme degree of their Felicity. How joyful a Complacency arises from the Communion with the blessed Redeemer, and the Saints in [Page 31] Heaven? Love is the first Fountain of Joy; and the more intense, the more ravishing is the Fruition. The Love of Christ to them was so great, that from Eternity he was infinitely pleas'd in the thoughts of their Salvation;Prov. 8.31 His Delights were with the Sons of Men, before they delighted in him. If the Design of that blessed Work was so pleasing, what is the Accomplishment? The Evangelical Prophet declares,Isa. 53.11. He shall see of the travel of his Soul, and be satisfied. And the Love of the Saints to Christ, is a correspon­dent Affection, according to their utmost Capacity. All the Affecti­ons that were scatter'd here below, are concenter'd in him,Omnia su­spiria in Christo anhelent. Ille unus pulcherri­mus qui foedos di­lexit, ut pulchros faceret, de­sideretur. for he infi­nitely deserves their Love, having ransom'd them with the dearest Price, and purchas'd for them an everlasting Inheritance. He lov'd them in their foul deformity, that he might superinduce a Divine Beauty upon them, and prepare them [Page 32] for the enjoyment of himself. He is now their Desire, and in Heaven where he appears in all his Bright­ness and Beauty, their everlasting Delight. We may conceive a little of their ravishing Communion, by the Language of Divine Love, be­tween Christ and the Church, in the Song of Solomon, and their harmo­nious Affections exprest in the most endearing manner; Open to me my Love, my Dove, my Vndefiled: And the inflam'd Spouse, in a high and delightful rapture, breaks forth; I am my Beloved's, and he is mine. If a Propriety and Interest in him, be productive of such a pure Joy, what will the everlasting Fruition be? The Scripture represents it by a Marriage-Feast, as the most com­pleat resemblance of that spiritual Joy. Thus the Inhabitants of Hea­ven are introduc'd, speaking; Give Honour to him; for the Marriage of the Lamb is come, Rev. 19.7. and his Wife hath made her self ready. What Union! [Page 33] what Joy! How will the Saints rejoice in God their Saviour, in the view of the surprising Won­ders of his Love? The Scripture speaks of another accession to the Joys of Heaven, the innumera­ble Company of Angels and Saints that live in perfect Con­cord, inviolable Love, the sweet­est Content, and joyful Compla­cency. Society is a principal In­gredient of Joy. What exulta­tion of Joy will there be, when the whole Family of Heaven shall meet together in their Fa­ther's House? We may conje­cture how the Angels are affected to us, by what is recorded con­cerning their appearance at the Birth of our Saviour; There was a multitude of the heavenly Host praising God; saying, Glory be to God on High, on Earth Peace, good Will towards Men. 'Tis the first time since the Fall of Man, that we hear of the Angels Song: [Page 34] They were commission'd to pu­nish rebellious Sinners, and ap­pear'd with flaming Swords, the Instruments of revenging Wrath. But when the Lord of Hosts be­came the God of Peace, they ap­pear'd with Harps in their Hands, with Praise and Joy, celebrating his Mercy. They foresaw that Peace on Earth would end in the Glory of Hea­ven; and the Ruins of their Ce­lestial Country, would be repair'd by our Salvation. And the glo­rified Saints are all Companions in the same Joy, and the same Blessedness. For never was there such a transforming of one Lo­ver into another here, as there is of the Saints in Heaven: They are all animated by the same Di­vine Spirit; their Thoughts and Inclinations are the same, and have the highest satisfaction in the felicity of one another. Be­hold, how good, and how plea­sant [Page 35] is it for Brethren to dwell for ever in Unity! Briefly, we find that sensible Joy is in its ele­vation in the times of the Harvest and Vintage, and after Victory; when the Blessings of God, the precious Fruits of the Earth, the Hopes of our Labours, and the Support and Comfort of the pre­sent Life are received, an univer­sal Joy fills the Country. Now Light is sown for the Righteous, and Joy for the upright in Heart. 'Tis sown in Tears, but reapt with Exultation. We gather the Fruits of Blessedness from Thorns, Po­verty, and Mourning, Hunger, and Thirst, and Persecution: and this gives the more lively tincture to our Joy. The Joy of Victory is transporting, and that always in proportion to the Dan­ger and Power of the Enemies subdu'd, and the rich Spoils ta­ken from them. Now when our Spiritual Enemies, so numerous, [Page 36] so powerful and irreconcileable to our Souls, Sin, Satan, Death, are utterly broken, how trium­phant a Joy follows?Sed nihil li­bentius popu­lus Romanus a­spexit, quam illas quas ti­muerat cum turribus suis bestias, quae non sine sensu captivitatis submissis cervi­cibus victores equos seque­bantur. Flor. lib. 1. c. 18. The Hi­storian relating that most glori­ous Triumph at Rome, when Pyr­rhus, their proud and potent E­nemy was expell'd from Italy, ob­serves, That of all the Show, no part was more joyful, than to see the Elephants that had been so terrible, and carried Towers on their Backs, to be subdued and led in Triumph. Thus how joy­ful is it to see the Prince of Dark­ness, with all his infernal Legi­ons, not without the tormenting sense of their Captivity, bruised under our Feet! to see the hu­mane Nature of Christ rais'd to the highest honour to which that rebellious Spirit did proudly a­spire. O how delightful a Spec­tacle! All the Saints will cast their Crowns before the Throne, [Page 37] and sing the Praises of their victo­rious Deliverer.

5. The Glory of this Place is discovered in the Scripture. The Father of Christ is the God of Glory, and the Father of Glory; and Heaven is his lofty and glorious Throne, becoming his Excellent Majesty and Universal Dominion. The Lord hath prepared his Throne in the Heavens, and his King­dom ruleth over all. Glory in its first Notion signifies the brightness and lustre of Light, and from thence metaphorically imports Excellency in any Kind. Thus the Divine Perfections are exprest, God is Glorious in Ho­liness, glorious in Power: and the Joy of Believers is call'd un­speakable and glorious. Heaven is set forth as glorious in a tran­scendent manner; 'tis call'd, the Excellent Glory; from whence a Voice came to the Apostles in that Holy Mount, declaring Christ to be the Son of God: So [Page 38] 'tis call'd, The richly glorious In­heritance; the Inheritance of the Saints in Light. When the Sun rises in its brightness, a Deluge of Gold overflows the World, and adorns the Universe: but this is but a Shadow of the inherent Glory of the highest Heaven. 'Twas prepar'd by God for the House of his Kingdom, and the Glory of his Majesty. We reade of the vast preparations made by two great Kings for the building the Temple at Hierusa­lem: such sums of Gold and Sil­ver, that would empty all the Treasuries of the Princes of the World; that were it not record­ed in Sacred Scripture, it would exceed belief. The number of the Workmen were seventy thou­sand, employ'd seven Years with­out intermission; the Materials were very rich and splendid, Gold, and Cedar, and precious Stones: and the excellency of the Archite­cture was such, that no humane [Page 39] Art can equal: for it was mo­del'd by the Divine Mind; and the delineation of its Parts was sent to David by an Angel. But what are the Preparations of Earthly Kings, to the Prepara­tion of God? And what is the Glory of the Temple made with Hands, to that admirable Fabrick that receiv'd its Being and Per­fection immediately from God? We reade of the New Hierusalem, the Type of Heaven, that the Foun­dations were precious Stones, the Gates were intire Pearls, the Streets pure Gold, as it were transparent Glass. The Expressions are in condescendance to our Capacities, and but a faint resemblance of the Glory of Hierusalem above. In the Vision of the Prophet Esay, the Seraphims cried to one ano­ther, Holy, Holy, Holy, Lord God of Hosts, the whole Earth is full of thy Glory. Obstupescit obruitur (que) mi­raculis. 'Tis a Theatre of innumerable Wonders divinely deck'd,Aug. and the wise discerning [Page 40] Observer, admires and praises God's Power and Providence so clearly manifested in it: For the Excellency of the Work is an­swerable to the Art of the Ma­ker; and the Glory of the Ma­ker results from the Excellence of the Work. But what the A­postle saith, in comparing the Legal and Evangelical Dispensa­tion, That if that which was done away, was glorious, much more that which remains is glorious; and in that degree of eminence as to ob­scure the other, may justly be ap­plied to the Glory of God ap­pearing in the Earth, and the third Heaven: for if the Earth, the lowest stage of the World, the Habitation of Brute Crea­tures, and to be continued only for a time, hath so much Glory in it, what an excellent Glory is in the Supreme Heavens, the na­tive Habitation of the Angels, and that is to continue for ever? The Earth since Man's Rebel­lion, [Page 41] doth not remain in its Pri­mitive State, but hath lost much of its Beauty and Usefulness. At first it was intirely suitable to the rich Goodness of the Crea­tor; now terrible mixtures of his Justice appear in all the parts of it: Barrenness in the Earth, Thorns and Thistles, the Fruits of the Curse for Sin; Malignant Influ­ences, and Storms in the Air, Tempests in the Sea, Inundati­ons of Water; and how many Diseases are fatally natural to our Bodies? But the highest Hea­ven remains in its original Beau­ty, and pure Integrity. The Earth is now the Habitation of his Enemies, where they oppress his faithful Servants by their bold Injuries: but Heaven is the Ha­bitation of his Saints. In short, 'tis a Place becoming the Maje­sty and Magnificence of God, and his Love to his chosen Friends. 'Tis said of the Patriarchs, whose [Page 42] Desires and Hopes were not cen­tred in that Earthly Canaan, tho flowing with Milk and Hony; but they desir'd a better Country, that is, a Heavenly; wherefore God is not ashamed to be called their God, for he hath prepared for them a City. To be stiled our God, is a Title of the richest value, and implies, that all the Perfections of the Deity are to make us happy. It had been a reflection upon his Greatness and Goodness, if he had only given to the Patriarchs a Portion in this World. But Hea­ven is a Place and State of Feli­city becoming his Infinite Maje­sty, his special Love, and eter­nal Duration. 'Tis an Observa­tion of Tertullian, Totum Deum occupatum, & deditum ma­nu, opere, con­silio, sapientiâ. Amor dictabat lineamenta. That God who made other Things by com­mand, by the omnipotent Um­pire of his Will, appli'd himself with Counsel to form the Body of Adam, which was the origi­nal Model of all Perfections that [Page 43] a humane Body is capable of, for the beauty of Aspect without, and the artificial order of the Parts within; and the reason was, Love drew the Lineaments. Thus Love, the Queen of the Divine Attributes, employ'd infinite Wisdom, and almighty Power, to build this Celestial City for the reception of his chosen Fa­vourites. The King of Glory dwells there in a special manner. The Heaven, even the Heavens are the Lord's; but the Earth hath he given to the Children of Men. By Right and Dominion, the Earth is the Lord's, and the Fulness there­of, and the possession of it is from his Bounty to Men; but Heaven is reserv'd for himself, the Place of his glorious Residence. As a Prince that hath many Hou­ses, gives some for to be inhabi­ted by his Servants, but the Im­perial Palace is kept for his own Dwelling; God manifests him­self [Page 44] there in the most refulgent manner. All the Perfections of the Glorious Deity are reveal'd to the Saints in their purity and ra­diancy. The Divine Presence is the Supreme Glory of Heaven. The Lord Jesus Christ is there crown'd with the Majesty of the Divine Empire. This Glory is the Reward of his meritorious Obedience and Sufferings. He was made a Subject and a Ser­vant, and endur'd the most igno­minious cruel Death to satisfy God's injur'd Justice. What hath not the Son done for the Glory of his Father? He lost his Life ra­ther than his Obedience: And what will not the Father do for the Honour of his Son? What Recompence is correspondent to such astonishing Humiliation? Our Saviour in his last solemn Prayer with his Disciples, addres­ses himself to God: I have glori­fied thee on Earth;John 17.4, 5. I have finish'd [Page 45] the Work thou gavest me to do. And now, O Father, glorify me with thy Self, with the Glory I had with thee before the World was. The Father was so highly ho­nour'd by Christ, that to satisfy his infinite Love towards him, he hath dignified him with a Name and State, that transcends all cre­ated Glory. He is the Lord of Angels, the Head of the Church, and sits at the right Hand of Ma­jesty on high. In Heaven he appears in his triumphant Glory, of which in the Transfiguration there was a transient glimpse, when his Face did shine as the Sun, but allayed and moderated, that his Disciples might sustain his Presence. There the Angels, the Princes of the Celestical Court, in all their bright Orders encom­pass the Throne of God, and pay their humblest Homage to him. The Saints appear there in their Robes of Glory, for they are [Page 46] transform'd into the glorious likeness of the Son of God: Their Souls radiant with pure unspotted Holiness, shine through their Bodies, as Sun-beams trans­mitted through Chrystal. They all reign in Soveraign State for ever. It becomes the Divine Ma­jesty, that all God's Subjects should be Kings; and the highest Principality on Earth, is but ser­vitude compar'd with the Royal­ty enjoy'd by the Saints above: For how often are the mightiest Monarchs on Earth in perfect bondage to their lawless Passions, and the Soul in dull captivity to the sensual Appetites? How of­ten are the strongest Empires dis­solv'd and ruin'd? But the Saints in Heaven, by obeying God, reign triumphantly: no Passions, no Fears, no Desires resist their Will; nothing is able to trouble the sincere Delight, the perfect Tranquillity of their State. They [Page 47] in their several degrees of Glory, shine like the Stars for ever and ever.

To sum up all; What is pro­mised to the Church, is fulfill'd in Heaven;Isa. 60.19. The Sun shall be no more thy Light by Day, nor the Moon by Night; but the Lord shall be thy everlasting Light, and thy God thy Glory.

Thus I have endeavour'd to represent that luminous Palace, and the bright Inhabitants: but how short is the description of the glorious Realities, all hu­mane Words are too weak and narrow to express it as it is. The Glory and Joy of that bles­sed State are unspeakable, as the Apostle, a Spectator thereof, cer­tifies. And 'tis observable that our Saviour himself expresses the greatest Things, by low fa­miliar Terms and Resemblances; as he tells his Faithful Disciples, they shall eat and drink at his [Page 48] Table in his Kingdom. In his Promises of Rewards, it was not his intention meerly to make a show of his Power, but to de­clare his Love: Like a God, he doth not magnify the Favours he will bestow, but leaves it to their Spirits to conceive what becomes Almighty Goodness to bestow on his Servants. In the plainest man­ner of promising the Reward, there is a clear Character of the excellent Greatness of the Giver and his Gifts.

I will now consider the infal­lible Assurance we have of this blessed Place and State. This is built on our Saviour's Love to them, and his Truth; and his going to prepare that Blessedness for them. He saith to his Disci­ples, Otherwise I would have told you; implying, that his Affection and Sincerity, make it impossible that he should deceive them with [Page 49] an empty Promise of future Hap­piness.

(1.) His Love secures them. He would never have chosen them to be the Companions of his Cross, never have expos'd them as Sheep among Wolves, to suffer for his sake, and to leave them for ever, and reign alone in Heaven. Love is a benevolent affection ri­sing in the Breast, and expressing it self in real Benefits, according to the Power of the Lover, and the Wants or the Capacity of the Person beloved: and the more in­tense the Affection is, the more evident and noble effects of Kind­ness will proceed from it. All the most liberal Expressions, without real performance, are but a vain pageant of Friendship. Now, the Love of our Saviour to his Disciples, was not only sin­cere, but in such a degree of emi­nence, that they might safely rely upon his Promises. His pure [Page 50] Love, was the motive of select­ing them from the World, and dignifying them with the endea­ring title of his Friends. His Conversation with them was in­finitely sweet, a Miracle of Be­nignity: and that glorious per­formance of his Love for them, and all Believers, in leaving Hea­ven for their sakes, is the stron­gest assurance that he will bring them to his Father's House above. 'Tis represented as the peculiar Glory of Theodosius, Amicitiae no­men privatum non solum in­tra aulam vo­casti, sed indu­tam auro, gem­mis (que) redimi­tam solio rece­pisti. Lat. Pa­cat. paneg. ad Theod. that he seated Majesty and Love in the same Throne: for Love unites and conforms Persons, and makes them, as it were, Peers: and it seems too low a submission for a Soveraign to descend from his Throne to a kind of equality with a Subject, or too high an ex­altation to assume a private Person into such a degree of affection, as to make him as himself; yet such was the condescension of that [Page 51] great and amiable Emperor. But how distant is the greatest Monarch in the World from the Eternal Son of God, the Prince of the Kings of the Earth? Love brought him down from his Throne in Heaven, where he was ador'd by the Angels, and united him to our nature in our lowly state, in order to the raising us to his Kingdom, and uniting us to himself in Glory. Love un­valuable and incomparable! If Solomon, upon God's descending in a Cloud to take possession of the Temple, was surpriz'd with heavenly astonishment; But will God indeed dwell on Earth? with infinite more cause have we, con­sidering the incarnation of the Son of God, to say, Will God indeed dwell on Earth? For what was the appearance of a Vapour that might be easily dispell'd, to the coming of Jesus Christ into the World, in whom the Fulness of the God­head [Page 52] dwelt substantially? What is so worthy of reverence and ad­miration? New Things suspend the actings of the mind, glorious Things overwhelm the Faculty; and never was there so rare and excelling an Object. This so sig­nal and amazing Effect of our Sa­viour's Love, gives assurance to Christians, that he will take them to an everlasting Communion with himself in Glory. As 'tis more for a Prince to live with a private Person in a Cottage with complacency, than to receive that Person into his Court, and invest him with Honour. The Love of our Saviour never abated to his Disciples; when he was in view of Death, with its troops of Terrors, 'tis said, Having lov'd his own, he lov'd them to the end. And after his Resurrection to a Heavenly Life, he exprest the same dear affection, Go to my Bre­thren! a stile as high as Love can rise.

[Page 53]'Tis further considerable what was touch'd on before, that the Disciples of Christ, besides the common Calamities of Mankind wherein they are involv'd, are for his Truth and Cause expos'd to Indignities and Injuries of all kinds and degrees, which the malice of Satan and his Instru­ments, the perverted World, can fasten upon them. The com­plaint of the Church of old is often renew'd, For thy sake we are killed all the day long; we are accounted as Sheep for the Slaugh­ter. And can the Love of Christ, so tender, so compassionate, that the Love of a Mother to a sucking Infant is not an adequate repre­sentation of it; can such Love let the Saints be separated from him for ever? Then, according to the Apostle's expression, If in this Life only we have hope in Christ, we are of all Men most misera­ble.

[Page 54](2.) His Truth gives an infal­lible assurance that we shall be receiv'd with him in Glory. He declares his own Titles, I am the Way, the Truth, and the Life. If Truth it self be true, and de­serves our intire trust, we may rest upon his Promises, who va­lues his Word more than the World.Mat. 5. The Pillars of Heaven shall fall, and the Foundations of the Earth be overthrown, before one tittle of his Words shall be without a full accomplishment. If any Man serves me, John 12.26. let him follow me; and where I am, there shall my Servant be. 'Tis his most gracious Promise to encourage Obedience: and he assures his Dis­ciples, If I go away, and prepare a place for you, I will come again, and receive you unto my self; that where I am, there ye may be also. To shew the validity of Christ's Promise, let us consider, the un­changeable Perfections of God's [Page 55] Nature are the Foundation of his unchangeable Councils; and from thence the unchangeableness of his Promises is justly inferr'd. The Decrees of God are engraven with the point of a Diamond, and are unretractible. The Coun­sel of the Lord shall stand: for such is the perfection of his Know­ledg, that he can never be sur­priz'd by any sudden unforeseen Event that should induce a change of his Will; and such is his Om­nipotence, that he gives an infal­lible accomplishment to his De­crees: and his Word endures for ever. 1 Pet. 1.25. The immutability of his Nature, gives firmness to his Counsels; and the fidelity of his Nature to his Promises. In him there is no va­riableness, nor shadow of change: and he is God that cannot ly: He reveals himself by his Name Je­hova to his People, to signify, that he is the same in performing, as in promising. Now Jesus [Page 56] Christ his Son is equal to the Fa­ther in all essential Perfections. He stiles himself the Amen, the true and faithful Witness: If he deceive his Servants with a false expectation of a joyful glorious State hereafter, it would be a ble­mish to his unspotted Holiness, an eternal reflection upon his invi­olate Truth. 'Tis therefore a faithful Saying, and worthy of all acceptation, That where Christ is in Glory, there shall his Servants be with him, otherwise he would have told them.

2. We are to consider the other firm ground of assurance in our Saviour's next words: I go to pre­pare a place for you. This speci­ally respects his Ascension into Heaven, but it supposes his Death. He purchas'd Heaven by his Death: He prepares it by his Ascension. His Blood shed on the Cross, and pleaded in Hea­ven, [Page 57] gives to Believers a right to it here, and actual possession hereafter.

1. His obedient Sufferings are the price of this glorious Inheri­tance. In our Guilty State, Hea­ven is as inaccessible to us, as Pa­radise was to Adam after his ex­pulsion, when guarded by a Che­rubim with a flaming Sword. For neither the Divine Wisdom, nor the Law of God would per­mit that an unpardon'd Sinner should be receiv'd into his King­dom. The Justice of God doth not infringe his rich Goodness, but that he may bestow upon an innocent Creature the most excel­lent Blessings, the Testimonies of his Bounty. If Adam had per­sever'd in his Duty, God might have translated him to Heaven, and that happy change had been a free Favour: for his Obedince had not been comparable to the Glory that shall be revealed in the Saints. [Page 58] But Justice sets up a Legal Barr a­gainst the Guilty; they are ex­cluded from the Heavenly Glory. The Creature must be intirely in­nocent, or graciously pardon'd, to be capable of enjoying that Su­preme Happiness. When the guilt of Sin is abolish'd, it hath no malignant Power, either to subject us to Evil, or deprive us of Good. Now our Saviour by Satisfying the Injur'd Justice of God, hath wash'd away our Sins in his Blood; and hath infinitely pleas'd God, that we obtain by him, not only redemption from Hell,Heb. 9.12. but the possession of Hea­ven. This was the Design of God's Love, in giving his only begotten Son, that whoever believes should not perish, but have everlasting Life. Accordingly the Apostle saith,Titus 3.7. That being justified by his Grace through Jesus Christ, we should be made Heirs of Eternal Life. And by the gracious un­alterable [Page 59] tenour of the Gospel, these great Benefits are insepara­ble; it being equally impossible that an unpardon'd Sinner should enter into Heaven, or that a par­don'd Sinner should be excluded. The Connexion is indissolvable; Whom he justifies, Rom. 8.30. them he glori­fies. Nay, 'tis more easily cre­dible, that a pardon'd Sinner should be admitted into the glo­rious Presence of God, than that a guilty Sinner should be reconci­led to him. As supposing the revival of a Phoenix from its Ashes, 'tis more easily conceiva­ble that it should take its flight upwards, which is the natural Motion of a living Bird, than that it should be restor'd to Life in such a miraculous manner. In short, Heaven is a free Gift to us, but dearly bought by our Savi­our; 'tis the Gift of God, through Jesus Christ our Lord. He had a double Title to Heaven, as the [Page 60] Son of God, he was Heir of his Kingdom; this Title is incom­municably his own: and he ac­quir'd it by his meritorious Suf­ferings: This he imparts to Be­lievers, who enter into Heaven by the new and living Way, which he consecrated for them through his Flesh.

2. He ascended into Heaven to prepare a Place for us. The Actions of our Saviour may be considered two ways; either as terminated in himself, or with a relative respect to Believers, as the Head of the Church. His Resurrection was not meerly Personal, but hath an operative Force in raising all the Members of his Mystical Body: As Da­vid's subduing Goliah, was not his own personal Victory simply, but was extended in its happy Conse­quences to all his Nation: for in him, as their Champion, the Army of Israel overcame the [Page 61] Philistims. Jesus Christ, as Head of the Church, hath broken the Dominion of Death; and by vir­tue of his Conquest, the Grave shall restore the Saints at the ge­neral Resurrection. And his As­cension was not a personal Act purely to obtain his own Right; but as our Forerunner he is en­ter'd for us into Heaven. As the High Priest in his majestick my­sterious Habit, with the Names of the Children of Israel upon his Breast, enter'd into the Holy of Holies; so Jesus Christ en­ter'd into the Eternal Sanctuary as our Representer, to take pos­session of it for us. The Lan­guage of Despair is silenc'd for ever. Who shall ascend up to Hea­ven to raise us thither? Christ is lifted up to the highest Glory, and will draw all his People after him. The first Adam was from the Earth, Earthly; but Christ is the Lord from Heaven, and is [Page 62] return'd to Heaven: and shall Earth destroy what Heaven can­not restore? The Apostle tells us, That Believers sit with Christ in Heavenly Places; that is, as he is the Head of that Sacred Socie­ty, his Church; and his Promise is exprest, To him that overcomes, will I grant personally to sit with me in my Throne, even as I also am set down with my Father in his Throne. After victorious Obedience, the Saints shall be taken into Sove­raign Alliance with Christ, and reign for ever. In short, his ex­cellent Merit is the Foundation of our glorious Hope: and his prevailing Intercession introduces us into actual Possession. He that purchas'd Heaven, disposes of it by his last Will; thus he addrest to his Father immediately before his Death; Father, I will that those whom thou hast given me, be with me where I am, that they may see my Glory: And he has Power [Page 63] to accomplish his own Testa­ment. What he hath done al­ready for Believers is an uncon­troulable Evidence, and invinci­ble Assurance of what he hath promised. There is a vaster di­stance between the Deity and Mi­sery, than between Man and the Heavenly Glory. For the Sun to go backwards ten Degrees, was miraculous and astonishing; but to ascend the Horizon, is accord­ing to natural Order. The abase­ment of the Son of God was stupendious, but his advancement to the highest Glory is most be­coming his Divine Relation, and infinitely due to his exuberant Merits, and a firm Foundation of Hope, that all his redeemed Saints shall be where he is, and be conform'd to him in all superna­tural Divine Excellencies of Soul and Body for ever.